Bhagavad Gita - Chapter 8 - Shloka (Verse) 18

व्याख्या--'अव्यक्ताद्व्यक्तयः ৷৷. तत्रैवाव्यक्तसंज्ञके'--मात्र प्राणियोंके जितने शरीर हैं, उनको यहाँ 'व्यक्तयः'और चौदहवें अध्यायके चौथे श्लोकमें 'मूर्तयः' कहा गया है। जैसे, जीवकृत सृष्टि अर्थात् 'मैं' और 'मेरापन' को लेकर जीवकी जो सृष्टि है, जीवके नींदसे जगनेपर वह सृष्टि जीवसे ही पैदा होती है और नींदके आ जानेपर वह सृष्टि जीवमें ही लीन हो जाती है। ऐसे ही जो यह स्थूल समष्टि सृष्टि दीखती है, वह सब-की-सब ब्रह्माजीके जगनेपर उनके सूक्ष्मशरीरसे अर्थात् प्रकृतिसे पैदा होती है और ब्रह्माजीके सोनेपर उनके सूक्ष्मशरीरमें ही लीन हो जाती है। तात्पर्य यह हुआ कि ब्रह्माजीके जगनेपर तो 'सर्ग' होता है और ब्रह्माजीके सोनेपर 'प्रलय' होता है। जब ब्रह्माजीकी सौ वर्षकी आयु बीत जाती है, तब 'महाप्रलय' होता है, जिसमें ब्रह्माजी भी भगवान्में लीन हो जाते हैं। ब्रह्माजीकी जितनी आयु होती है, उतना ही महाप्रलयका समय रहता है। महाप्रलयका समय बीतनेपर ब्रह्माजी भगवान्से प्रकट हो जाते हैं तो 'महासर्ग' का आरम्भ होता है (गीता 9। 7 8)।

प्रजापतिके दिनमें और रात्रिमें जो कुछ होता है उसका वर्णन किया जाता है --, दिनके आरम्भकालका नाम अहरागम है ब्रह्माके दिनके आरम्भकालमें अर्थात् ब्रह्माके प्रबोधकालमें अव्यक्तसे -- प्रजापतिकी निद्रावस्थासे समस्त व्यक्तियाँ -- स्थावरजङ्गमरूप समस्त प्रजाएँ उत्पन्न होती हैं -- प्रकट होती हैं। जो व्यक्तप्रकट होती है उसका नाम व्यक्ति है। तथा रात्रिके आनेपर -- ब्रह्माके शयन करनेके समस्त उस पूर्वोक्त अव्यक्त नामक प्रजापतिकी निद्रावस्थामें ही समस्त प्राणी लीन हो जाते हैं।,

Since Prajapati's day is measured by a thousand Yugas and his night is also the same, following the view of the knowers of time, having shown the time measure of Brahma's day and night, He now states the effect (creation) by dividing [time] within that very context — with "Prajapateḥ" etc.

He wards off the doubt that 'Avyakta' refers to the Avyākrita (Unmanifest/Mulaprakriti) — with "Avyakta" etc.

It distinguishes the individual manifestations (vyaktis) — such as non-moving beings, etc. — which are counter-correlates to the genus (jāti).

He refutes the contingency of origination from non-existence (Asat) — with the word "Abhivyajyante" (they are manifested).

The previously mentioned 'Avyakta' by name is Brahma in the sleeping state, denoted by the word Prajapati — "Tasmin" (at that time) refers to this.

He states what occurs during the day and night of Prajapati with "Avyaktāt". Here, by the word 'Avyakta', the 'Avyākrita' (Undifferentiated/Mulaprakriti) is not grasped, because the context is of daily creation and dissolution (dainandina), and in that context, the origin and destruction of Akasha (ether/space) and others is not mentioned. Therefore, 'Avyakta' refers to the sleeping state (svāpāvasthā) of Prajapati. "From that, they are manifested" (vyajyante) — meaning 'vyaktayaḥ', i.e., all progeny characterized by moving and non-moving natures, come into being, meaning they appear (āvirbhavanti); not that non-existent things are produced, following the logic implied by the term "they dissolve" (pralīyante) [later in the verse].

And because it is logical, the theory of Satkaryavada (pre-existent effect) is logical, not Asatkaryavada (non-existent effect). To explain: If it is asked, "If the effect is existent (sat) even before the operation of the cause, then what is achieved by the causal operation?" We say: The manifestation of the already existing effect is what occurs.

As for the observation that the production of a pot, etc., occurs after the destruction of the clay lump, the destruction (pradhvaṃsa) is not the cause there, but rather the positive existence (bhāva) in the form of clay particles is the cause. Otherwise, since absence/non-existence is easily available everywhere, there would be the contingency of effects arising everywhere at all times.

In the view of Asatkaryavada (production of the non-existent) from the causal operation, the existence of a non-existent effect cannot be brought about by anyone. Indeed, oil cannot be produced from sand even by thousands of craftsmen. Nor is it possible to produce a sprout from a wall.

Furthermore, only the material cause connected to the effect produces the effect, and a relationship of a non-existent (asat) effect with a cause is not possible. (Objection:) Let there be no connection; why is the effect not produced by an unconnected cause, and thus a non-existent effect will be produced? (Refutation:) No. In that case, since 'unconnectedness' is common [to everything], there would be the contingency of all types of effects arising from all types of causes.

(Objection:) If you say that an unconnected but existent (sat) cause produces only that effect for which it is 'capable' (śakta), and that capability/power (śakti) is understood from seeing the effect, so there is no disorder? (Refutation:) Does that power, residing in the cause, exist everywhere or only in the object-to-be-effected (śakyamātra)? In the first case, the disorder remains as it was. The second case is not possible, because in your view as an Asatkaryavadin, the 'object-to-be-effected' is non-existent [so the power cannot reside in it]. (Objection:) If you say the 'distinction of power' is such that it produces only a specific effect, not everything? (Refutation:) Does that specific power produce the effect while being connected to the effect or unconnected? Not the first, because connection with the non-existent is impossible. Not the second, because the disorder would remain as before. This is detailed elsewhere.

[The verse meaning is:] At the arrival of Brahma's day, at the time of his waking, individualities arise from the Unmanifest; and at the arrival of night, at the time of Brahma's sleep, all individualities dissolve into the aforementioned state named 'Avyakta'.

To establish that "Having attained Me there is no return"; to show the Self-power named 'Avyakta' (Unmanifest); He shows dissolution etc.—with "Sahasrayuga" etc.

The word "Sahasra" (Thousand) here denotes 'many'. "Brahma" refers to the Supreme. "That is the night of the Universal Form"—is the Shruti. The 'Two-Parardha Dissolution' (Mahapralaya) alone is intended here. Because of the statement "From the Unmanifest all manifestations..." (8.18).

And it is stated in the Mahakurma (Purana): "Lasting for many yugas is the night of Mahavishnu; at the beginning of night everything dissolves, and at the beginning of day it is born"—thus. And from the remainder of the sentence "That which in all beings..." (8.20) also.

What is born during Brahma's day and what during the night? Regarding this, He says — "From the Unmanifest" (avyaktāt), etc.

Here, since daily creation and dissolution are the subject matter, the word 'Avyakta' here should not be understood as the 'Avyākrita' — i.e., the cause of ether/space (Mulaprakriti); because at that time (during daily dissolution), the existence of ether etc. remains.

Then what is it? The sleeping state (svāpāvasthā) of Prajapati alone is the meaning of the word 'Avyakta' here. The purport is this: During Prajapati's sleeping time, the entire aggregate of moving and non-moving worlds projected by him dissolves into his ignorance named 'Avyākrita' — at the arrival of night. And at the arrival of day, it manifests again from that very source, just as before.

In this way, following the logic of Drishti-Srishti (creation is perception), this world of ether etc., projected by us, also dissolves during our deep sleep and appears again as before upon our waking.

In that [cycle], at the time of the arrival of Brahma's day, the individual manifestations (vyaktayaḥ) situated within the three worlds — consisting of bodies, senses, objects of enjoyment, and places of enjoyment — originate from the 'Avyakta', which is a state of the body of the Four-faced One (Chaturmukha).

And into that very body of the Four-faced One, which is in a specific state called 'Avyakta', they dissolve at the time of the arrival of night.

Then what happens? To this He says — "From the Unmanifest" (avyaktāt), etc. The unmanifest form of the effect is of the nature of the cause; from that 'Avyakta' which is in the form of the cause, "they are manifested" (vyajyante means abhivyajyante); i.e., 'individualities' (vyaktayaḥ) meaning moving and non-moving beings appear. When? At aharāgame, the beginning of Brahma's day. And at rātrerāgame, the sleeping time of Brahma, they attain dissolution into that very causal form named 'Avyakta'.

Or [alternatively]: The phrase "they are knowers of day and night" [in the previous verse] is not a definition, but rather [connects as follows]: Those famous people who are knowers of day and night, the day of Brahma which they know — at the arrival of that day, manifestations originate from the Unmanifest; and the night which they know — at the arrival of that night, they dissolve. Thus is the connection between the two [verses].

He explains the collective meaning of the three verses beginning with 'Sahasra' (8.17-19)—with 'Brahmalokaparyantanam' (Of those up to Brahmaloka). To remove the doubt of the stability of Satyaloka etc. established by the independence of Hiranyagarbha etc., he says 'Paramapurushasankalpakritam' (Created by the will of the Supreme Person). For the Lord's independence alone is the cause for the wonderful arrangement of day and night etc. being neither less nor more. And thus it is said: 'Of Time and of Death...' (Mahabharata 5.68.13), 'The Wheel of Time, the Wheel of the World' (Mahabharata 5.68.12) etc. Similarly it is stated elsewhere: 'Then at the end of a thousand Yugas, I shall withdraw the world again; making all beings, moving and unmoving, rest in Me' etc.

And regarding what is in Manava (Manu Smriti): 'That which is a thousand Yugas, indeed the day of Brahma, holy, they know; and the night of the same measure; they are the people who know day and night' (1.73)—there, since the reading is 'Ye' (Who), the connection is in order. But here (in Gita), in the verse 'Sahasra...', the word 'Yat' (Which/That) connects only with the word 'Ahah' (Day); and then for 'Te' (They), the word 'Ye' (Who) is required; and there too, in the connection 'Those who know (that), they are the people who know day and night'—a sentence in the form of praise defining the 'Knower of day and night' without context would be inconsistent with the subject; therefore the connection is 'Those who are people knowing day and night, they know thus'. Thus, one who propounds authoritativeness in the arrangement of Time is to be accepted here; with this intention he says 'Ye manushyadi' (Who... of humans etc.).

The 'knowledge of day and night' being restated should be regarding all (times) as per fame; by that, the equality of even the Four-faced (Brahma) with humans etc. would be indicated; with this intention 'Manushyadi' etc. is said. To remove the delusion that the word 'Brahma' here refers to the Supreme Self, the word 'Chaturmukha' (Four-faced) is used. For the division of day and night restricted to a thousand yugas is famous for him alone; this is the purport. By the logic 'Injunctions and prohibitions with adjectives apply to the adjective', and since the part 'Those who are people knowing day and night' is restated, the 'knowledge of the limit of a thousand yugas' is alone enjoined here; with this intention 'They know that ending in a thousand chaturyugas' is said.

'Sahasrayugaparyantam'—that whose 'Paryanta' (end) is a thousand yugas. And the word 'Yuga' here refers to Chaturyuga in accordance with other proofs. 'Let there be such an arrangement of day and night for the Four-faced; what is that to the subject?'—the answer to this is the verse 'Avyaktat' (From the Unmanifest - 8.18). He states its meaning—with 'Tatra' (There).

This is the intention—The word 'Vyakti' (Manifestation) here is not regarding Mahat etc., because of their origin even before the Four-faced (Brahma). Therefore, it is regarding only what is creatable by the Four-faced. 'Vyajyante' (Are manifested)—thus 'Vyaktayah'. Even there, since there is no dissolution of Satyaloka etc. in every Kalpa, it must be accepted as referring only to objects like body and senses existing inside the three worlds. And their origin is from the body of Brahma alone. And then, the word 'Avyakta' here also does not refer to the Root Unmanifest (Mula-Avyakta), but to the body of Brahma which is their material cause. And the usage of the word 'Avyakta' for the body is explained in the Sutra also: 'But the Subtle, because of fitness' (Brahma Sutra 1.4.2).

The specific cause of such creation and dissolution; and due to its non-destruction, the non-destruction of the stream of creation and dissolution; the avoidance of the contingency of 'arrival of unmerited' and 'loss of merited'; the pervasion of the stated meaning in all Kalpas; and the 'creation as before'—the verse 'Bhutagramah' (Multitude of beings - 8.19) propounds this; with this intention he says 'Sa evayam' (That very this). The word 'Bhuta' here refers to the Knower of the Field (Kshetrajna) qualified by non-sentient matter. That the helplessness which is the cause of being created and destroyed is indeed based on Karma—with this intention 'Karmavashya' (Subject to Karma) is said.

The phrase 'Aharagame' (at the coming of day) should be continued in 'Bhutva' (having become/been born) also; with this intention the connection 'Having been born at the coming of day' is stated. And this propounding of Occasional Dissolution (Naimittika Pralaya) is also an indication (upalakshana) for the Natural Dissolution (Prakrita Pralaya) famous in Shruti etc. That being so, the destruction of Satyaloka is established; for "Worlds up to Brahma-bhuvan" (8.16) was the starting point; with this intention he says "Tatha" (Similarly). Or, the word 'Ratryagama' (Coming of night) itself includes by implication (shakti) the coming of the final night of Brahma also; this is the purport. This is indicated by "At the end of thousand yugas in the form of the end of hundred years." And thus it is remembered elsewhere: "By his own measure, the life-span is considered a hundred years." Similarly, the word 'Aharagama' also includes the first day. When even elements like Earth etc. dissolve, what to speak of Brahma-loka, Brahma's body, Brahma's egg (universe) etc. which are begun by them—with this intention, the Shruti "Prithivi..." etc. is cited.

The unification of the insentient substance in the state of Tamas is indeed heard in the Supreme God alone. Here too, "I am the origin and dissolution of the entire world" (7.6) etc. is indeed said; with this intention "Mayyeva" (In Me alone) is said. "He who creates Brahma first" (Svetasvatara 6.18), "Narayana alone existed, not Brahma not Ishana" (Mahopanishad 1.1)—by this order, the creation of Brahma etc. again, and again his dissolution etc. should also be contemplated. He shows the utility of propounding such creation and dissolution to the context—with "Evam" (Thus). In all sections on creation and dissolution, this alone should be considered the purport. By "Of the entire distinct from Me," the previously said "I am of the entire..." (7.6) is reminded. And it is said in Mokshadharma also: "And there is no eternal being, moving or unmoving, in the world; except that one Person, Vasudeva, the Eternal" (Mahabharata 12.339.32).

See Commentary under 8.19.,

(Objection) "Now, who knows thus that there is return from all worlds? For Brahma and others indeed are heard to be existing for a very long time. How are they themselves subject to return? For if they are subject to return, they too would be possessed of the nature of origin and dissolution?" Anticipating this doubt, He says—"Sahasra" (Thousand) etc. up to "Agama" (Arrival - end of verse 8.19).

Those indeed who are far-sighted, they see the night and day even of Brahma as dissolution and origin. And thus, day by day, those very ones waking up follow their own respective activities; and every night, there is the standing (residence) of those very ones whose vibration has ceased, in the form of potential power only. Thus in creation and dissolution, there is repeated becoming (existence).

Not others and others are created, but those very Jivas. But the distinction is only of the nature of the perception of 'long' and 'quick' caused by Time. And this limitation exists even for the Prajapatis. And therefore, they too are indeed possessed of the nature of origin and dissolution; this is established.

Suspecting inconsistency of the subsequent section, he says—"Mam prapya" (Having attained Me). "Of those established (in Me)" is the remainder. For that (non-return) was stated merely as a proposition; since the power of the 'Unmanifest' is described here, how is it called 'Atman' (Self)? To this it was said—"Named Unmanifest" (Avyaktakhya). "Dissolution etc." implies the Self's causality of that.

To indicate the absence of "having this as first" (beginning) regarding creation and dissolution, it is stated by transgressing the (order of) Gita. Here, to refute the perception that the word "Sahasra" denotes "ten hundreds," he says—"Sahasra". This is a synonym for the word "Many" (Bahu), and not the famous meaning (1000).

"Since the famous day and night of Virincha (Brahma) end in a thousand Chaturyugas, how is this (interpretation proper)?" To this he says—"Brahma" (Supreme Brahman). And thus, since the 'Two-Parardha Dissolution' (Mahapralaya) and the 'Primordial Creation' are intended here, what is said is logical. (Objection) "Now, since the Supreme Brahman is eternal, there are no day and night in Him; so how does this refer to Him?" To this he says—"Sa" (That). "That actionless state is the 'Night' even of the perfect-formed Hari"—this is the meaning. By this, 'Day' is also established.

(Objection) "This would be so if there were proof here for intending the Two-Parardha Dissolution and Primordial Creation?" To this he says—"Dviparardha". Similarly, "Primordial Creation" should also be grasped. For in the intermediate creation and dissolution, there is no origination and destruction of all effects; this is the purport.

And because of the agreement of other scriptures also, it is thus—he says "Uktam cha" (And it is said). For this reason also it is thus—he says—"Yah" (That which... 8.20). For in intermediate dissolution, there is no destruction of all elements like Akasha etc.; nor is there imperishability of Virincha (Brahma) when the five elements are destroyed; this is the purport.

Prajapati's supreme lifespan consists of a full one hundred years, calculated by fortnights, months, etc., based on the aforementioned days and nights; being thus limited by time, he is impermanent. Therefore, return from his world is indeed logical. However, for those who are inferior to [or below] him, since they are limited merely by his 'day', it goes without saying that there is return from those respective worlds; He states this —

Here, since the topic begun is strictly the daily creation and dissolution, and since ether (ākāśa) and other elements exist during that time, the Avyākrita state (Mulaprakriti) is not referred to by the word 'Avyakta', but rather only the sleeping state of Prajapati. The meaning is: Prajapati in the sleeping state.

At aharāgame, the time of Prajapati's waking, from the 'Avyakta' — which is the form of his sleeping state — 'individualities' (vyaktayaḥ), i.e., lands of enjoyment in the form of bodies, objects, etc., arise (prabhavanti); meaning they are manifested with the capacity for transaction. At rātryāgame, the time of his sleep, all the aforementioned individualities dissolve (pralīyante), i.e., disappear, into that very cause named 'Avyakta' from which they had appeared — into the previously mentioned Prajapati in his sleeping state.

Again, at the time of his [Brahma's] manifestation, there is the arrival [of beings] along with him; He states this with "Avyaktāt" etc.

From the 'Avyakta' — i.e., from the Imperishable (Akṣara) which is in the form of the Lord's feet — 'individualities' (vyaktayaḥ), meaning all moving and non-moving beings, from gods down to insects and grass, 'arise' (prabhavanti) or are born at aharāgame, the break of Brahma's day.

And into that very Akṣara named 'Avyakta', at rātryāgame, the break of night, they 'dissolve' (pralīyante), i.e., become merged. The meaning is that the people who know this enter into That.

"From the Unmanifest" (avyaktāt) — The sleeping state of Prajapati is the 'Avyakta'. From that Avyakta, 'individualities' (vyaktayaḥ) — so called because they are manifested (vyajyante) — meaning all progeny characterized as moving and non-moving, 'arise' (prabhavanti), i.e., become manifest. Ahnaḥ āgamaḥ means the arrival of day; at that time of the arrival of day, at the time of Brahma's waking.

Similarly, at rātryāgame, the time of Brahma's sleep, all individualities dissolve into that very aforementioned state named 'Avyakta'.

To avoid the defects of akṛtābhyāgama (experiencing results of actions not performed) and kṛtavipraṇāśa (destruction of results of actions performed); to demonstrate the fruitfulness of the engagement of scriptures dealing with bondage and liberation; and to show detachment (Vairagya) towards Samsara — since the multitude of beings, helpless under the influence of the reservoir of Karma rooted in afflictions like ignorance, dissolves after being born again and again — He says this:

Previously, He spoke of the aggregate being (Samashti i.e., Brahma). Now, regarding the return [of day], He speaks of the origin of the manifestation of the individual beings (Vyashti), and the occasional (Naimittika) dissolution upon the arrival of night — with "from the Unmanifest, individualities" (avyaktād vyaktayaḥ). From the Parameṣṭhi Puruṣa (Brahma) — who is of the nature of the Imperishable (Akṣara), who has arisen from That [Lord], who is the root of the aggregate, and who is endowed with His [the Lord's] Prakriti (nature) — the 'individualities' (vyaktayaḥ), i.e., particular forms, bodies, wombs, and worlds of the formless conscious Jivas who were lying dormant in Brahman, 'arise' (prabhavanti), i.e., manifest, by the Divine Will.

He [now] states the dissolution which is of the nature of concealment (tirobhāva). At the arrival of night, into that very same [being] named 'Avyakta' existing in that state, they dissolve, i.e., disappear.

अव्यक्तात् from the Unmanifested? व्यक्तयः the manifested? सर्वाः all? प्रभवन्ति proceed? अहरागमे at the coming of day? रात्र्यागमे at the coming of night? प्रलीयन्ते dissolve? तत्र there? एव verily? अव्यक्तसंज्ञके in that which is called the Unmanifested.Commentary When Brahma awakes? all manifestations? moving and unmoving (animate and inanimate) stream forth at the coming of the day from the Avyakta or the Unmanifested. When Brahma goes to sleep? all the manifestations merge in the Unmanifested? for the cosmic night has set in.Coming of the day Commencement of creation.Coming of the night Commencement of dissolution. (Cf.IX.7and8)

Ahar-agame, with the coming of day, at the time when Brahma wakes; sarvah vyaktayah, all manifested things, all things that get manifested, all creatures characterized as moving and non-moving; prabhavanti, emerge, become manifested; avyaktat, from the Unmanifested-avyakta (Unmanifested) is the state of sleep of Prajapati; from that avyakta. Similarly, ratri-agame, when night comes, at the time when Brahma sleeps; praliyante, they, all the manifested things, merge; tatra eva, in that itself; avyakta-sanjnake, which is called the Unmanifested referred to above.
In order to obviate the defect of the emergence of some unmerited result and the destruction of merited results; [The following verse says that the very same multitude of beings continues in the different cycles of creation, and there-fore these two defects do not arise.] for pointing out the meaningfulness of the scriptures [For the earlier reason the scriptures do not lose their validity.] dealing with bondage and Liberation; and with a view to propounding detachment from the world on the ground that the helpless multitude of beings perishes after being born again and again under the influence of accumulated results of actions that have for their origin such evils as ignorance etc. [The five evils are: ignorance, egoism, attachment, aversion and clinging to life. (See P. Y. Su. 2.3)], the Lord says this:

Thus, at the dawn of a day of Brahma, the manifest entities existing in the three worlds, possessing body, senses, objects, and places of enjoyment appear from the non-manifest (Avyakta), which is the condition of Brahma's body in that state, and at the beginning of the night they are dissolved into the condition of the unevolved (Avyakta) which forms the body of Brahma then.